God’s Transcendence as the Point of Communion and Compassion: Calvin’s Theology Per Canlis

I don’t have a lot of time to write anything, but I wanted to share this really good word from Julie Canlis (by the way, she is a contributor to our first volume Evangelical Calvinism book). Here she is writing on Calvin’s thinking on Divine transcendence. You will notice that she is taking aim at the late medieval potentia theology, most notably associated with Nominalism. You will also notice that as she parses this in Calvin’s theology, what comes through is his emphasis upon a relational/communal understanding of God’s transcendence in a God-world relation.

Calvin fights for God’s transcendence not due to some abstract Nominalist principle but for the purpose of communion. God’s transcendence is not God’s imprisonment over (and thus out of) the world, but rather his freedom to be present to the world. While God’s transcendence is often hailed as the most distinctive mark of Reformed theology, this transcendence — if it is to follow Calvin — must not mean external relationship to the world but the absolute freedom with which God stands in relationship to his creatures. It establishes the radical noncontinuity of grace and the world. It certainly does not establish that grace and the world have nothing to do with each other! Instead, he offered the possibility of a new way to ground the Creator-creature relationship. Although it does not look promising to begin with the ontological divide between Creator and creature, it is only when this is established that participation is possible. This is Calvin’s genius and what is most often misunderstood about his theo-logical program. For we must remember that Calvin believed that it is not the divine perspective but the sinful human one to regard this ontological divide as a fearful separation. From the human perspective, “we are nothing,” but from the divine perspective, “how magnified”! (III.2.25).[1]

I thought this was a good word on Calvin’s understanding of transcendence; particularly as that is contrasted with potentia theology. Here, from the outset, in Calvin, according to Canlis, we have an example of how transcendence could (and should!) be thought from relational and ultimately Christological vistas.

I still don’t think people are really appreciating how significant insights like this are. The way we think God determines everything else following. It determines whether or not we have compassion on a wayward soul at point of death or not; it determines how we view people in general. If our view of God is wrong it could well lead us into the trap of our ‘love growing cold.’ In Calvin’s theology, per Canlis, we are not thinking God in terms of abstract and dualistic powers; instead we are thinking him in terms of divine presence and communal warmth—even and precisely at the point that we are thinking of His transcendence.

 

[1] Julie Canlis, Calvin’s Ladder: A Spiritual Theology Of Ascent And Ascension (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2010), 723, 728 loc.

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The Patristic Rather than the Protestant, Calvin: Calvin’s Doctrine of Theosis and Ontological Salvation in Con-versation With Irenaeus

It might be said that John Calvin was something of a theologian born out of time. When you read him, particularly the French version of his Institutes of the Christian Religion, what you will find is someone who sounds more like a Patristic theologian more than one who worked in and post late medieval theology. His Christocentric emphasis, I think, leads him to sound like maybe an Athanasius or Irenaeus; he offers insights about the eternal life of salvation that operate from the catholicity borne out by ecumenical councils like the niceno-constantinopolitano-chalcedony offered towards the orthodox grammar and thought of the Church since.

More materially, Calvin’s thinking sounds almost exactly like Irenaeus’s idea of theosis, and how it took God become human in Christ for humanity to become sons of God, by the adoption of grace, and thus participants in the eternal triune life of God. Note Irenaeus, and then Calvin following:

But again, those who assert that He was simply a mere man, begotten by Joseph, remaining in the bondage of the old disobedience, are in a state of death having been not as yet joined to the Word of God the Father, nor receiving liberty through the Son, as He does Himself declare: If the Son shall make you free, you shall be free indeed. John 8:36 But, being ignorant of Him who from the Virgin is Emmanuel, they are deprived of His gift, which is eternal life; Romans 6:23 and not receiving the incorruptible Word, they remain in mortal flesh, and are debtors to death, not obtaining the antidote of life. To whom the Word says, mentioning His own gift of grace: I said, You are all the sons of the Highest, and gods; but you shall die like men. He speaks undoubtedly these words to those who have not received the gift of adoption, but who despise the incarnation of the pure generation of the Word of God, defraud human nature of promotion into God, and prove themselves ungrateful to the Word of God, who became flesh for them. For it was for this end that the Word of God was made man, and He who was the Son of God became the Son of man, that man, having been taken into the Word, and receiving the adoption, might become the son of God. For by no other means could we have attained to incorruptibility and immortality, unless we had been united to incorruptibility and immortality. But how could we be joined to incorruptibility and immortality, unless, first, incorruptibility and immortality had become that which we also are, so that the corruptible might be swallowed up by incorruptibility, and the mortal by immortality, that we might receive the adoption of sons?[1]

And Calvin:

What we have said will be clearer if we consider that the office of Mediator is not a common thing — that is; to restore us to God’s grace in such a way that we are made His children, we who were the children of people; to make us heirs of the heavenly kingdom, we who were heirs of hell. Who could have done that unless the Son of God had been made Son of man and had taken our condition so as to transfer to us what was His properly by nature, making it ours by grace? So we have confidence that we are God’s children, having the guarantee that the natural Son of God took a body from our body, flesh from our flesh, bone from our bone, to be united with us. What was properly ours, He accepted in his person in order that what was properly His might belong to us, and thus He had in common with us that He was Son of God and Son of man. For this reason we hope that the heavenly inheritance is ours, because the unique Son of God who completely deserves it, has adopted us as His brothers. Now if we are His brothers, we are His co-heirs.[2]

In context, both Irenaeus and Calvin are writing against people who are attempting to denigrate the full divinity of the Son. Both thinkers identify the necessity of full divinity in Christ in order for ultimate salvation and eternal life to obtain. Interestingly, particularly with reference to Calvin, what we see is an inkling toward what we freely call theosis or divinization in the Patristic writers like Irenaeus. What is significant to me, in this regard, is that Calvin has an ontological understanding of salvation operative in and underwriting his thinking on salvation; contra the steep forensic or declarative understanding of salvation we end up seeing the scholastic Reformed or Post Reformed orthodox theologians of the Protestant period in the 16th and 17th centuries develop. This continues to be an underappreciated reality in Calvin, particularly by those who would like to read him into the Post Reformed orthodox period.

Thomas Torrance picks up on this theosis motif in Calvin’s thinking and rightly brings Calvin into the ontological frame when developing his own constructive doctrine of salvation. Again, this is rebuffed by people like Richard Muller et al. who want to read Calvin away from divinization salvific grammar, and instead see him fitting into the juridical models developed in the Post Reformation period. I think Torrance is right to align Calvin more with the Patristic Fathers rather than with the Post Reformed orthodox Fathers. I commend the aforementioned from Calvin as evidence in that direction. I also present it to you as further evidence that Calvin was someone born out of time; that he often sounds more like the Patristics than the Protestants, so to speak.

[1] Irenaeus, Against Heresies: Book III, Chpt. 19 [Emphasis mine].

[2] John Calvin, Institutes of the Christian Religion: 1541 French Edition, trans. by Elsie Anne McKee (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2009), 223-24 [Emphasis mine].

The Word of God as the CentralDogma for Protestant Theology

For me, a theology of the Word is definitive for what it means to be a Protestant Christian; as such, I think our theologies ought to be conditioned by their reposition upon the Word of God. There seems to be some slide in this area among Protestant retrievers; i.e. the guys and gals who are in the process of developing a ‘Reformed Catholicity’ among other nomenclature. As Protestants we should have a de jure or principled commitment to Holy Scripture and its reality in Jesus Christ as the primal initiative for all things theological and praxis. The Word of God ought to be the centraldogma of all that Protestant theology entails and is characterized by, such that when people read a Protestant theology they are thrust back, not upon the church, but Scripture, and its reality in Christ. I think this was a central motivation for the magisterial reformers, and is why we ended up with a sola scriptura. But, as Protestants, in our zeal to ‘recover’ the Great Tradition of the Church, we are seemingly being seduced back into the scholastic tradition-building tradition; and the ecclesial authority attendant with that, thus losing the actual authority of Scripture. As Protestants we say all else, in regard to a theory of authority, is subordinate to Holy Scripture; but in practice, and theological endeavor, I see something else happening.

John Calvin offers a good word on Scripture’s special place for his type of Protestant theology. In the following he is in early discussion on his concept of knowledge of God, and how he sees God’s Word as the special place that the ‘children of God’ are given to have an accurate, and thus non-idolatrous, knowledge of God. The moment we digress into Trad-itional knowledge of God, at least as our regulative authority, we have crossed over into speculative rather than revealed knowledge of God. As one of the early pre-post-Reformed orthodox Reformed theologians, Calvin understood this, in regard to the character that a Word-based theology ought to have for his Protestant brethren and sistren. He writes:

Since it is evident that God used His word with those whom He wanted to instruct fruitfully, because He saw that His form and image which He had imprinted in the edifice of the world was not sufficient, we must walk by this path if we desire with a good heart rightly to contemplate His truth. We must, I say, return to the word in which God is shown very well and painted as if living by His works, when these are considered no according to perversity of our judgment but according to the rule of the eternal truth. If we turn away from this word, no matter how quickly we go, we will never arrive at the goal because we are not running in the path. For we must take into account that the light of God which the apostle calls “inaccessible” is for us like a labyrinth to lose us unless we are led through it by the directing of the word, so that it is better for us to limp along in this path than to run quickly outside of it. That is why David, having recounted how the glory of God is preached by the heavens, the works of His hands proclaimed by the firmament, His glory manifested by the well-ordered succession of day and night, then comes down to the commemoration of His word (Ps. 19[1]). “The law of the Lord,” he says, “is without blemish, converting the soul; the testimony of the Lord is true, giving wisdom to the lowly; the righteousness of the Lord is right, rejoicing the hearts; the precept of the Lord is clear, enlightening the eyes” (Ps. 19[7-8]). By this he signifies that the teaching by creatures is universal to all, but the instruction by the word is specific to the children of God.[1]

We can understand Calvin better as we place the above quote into his teaching on the twofold knowledge of God,[2] more broadly; but for our purposes, what is important to highlight is the centrality the Word of God has for Calvin at a base level. For the Protestant there is an aversion to speculation about God, and “Godness,” just at the point that we (as Protestants) are committed to what God has revealed of Himself to and for us in Christ as attested to by the canon that Holy Scripture is.

As I broach this issue, in regard to the material and formal sufficiency of God’s Word, what you might also be alerted to is why I have chosen to go the way I have, in regard to the tradition I have, in Reformed theology. I think to be catholic, in the best sense, is to be committed to the rule of Faith, who is Scripture’s reality, Jesus Christ. I know that many believe that to be genuinely catholic these days, means to one degree or the other, that we tie ourselves into the Tradition of the Church. But I think prior to that, and more decisive than that, what it really means to be catholic is to be tied into the humanity of God in Jesus Christ; how can we be more catholic than that?[3]

[1] John Calvin, Institutes of the Christian Religion: 1541 French Edition, trans. by Elsie Anne McKee (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2009), 37.

[2] From the quote we can also pickup Calvin’s notional thinking on the sensus Divinitatis, but again, for our purposes we are focused on the Word in this post.

[3] There are many related and underwriting threads just waiting to be pulled upon in regard to my question here, like: 1) theory of authority, 2) theory of revelation, 3) ecclesiological theory in general, 4) how we think catholicity vis-à-vis progressive historical developments etc.

Knowledge of God and His Holiness Brings Knowledge of Self: Learning How to Live a Counter-Cultural Life from the Culture of Heaven

I have been thinking lately about how easily we, as Christians, are seduced into the ways of the ‘world’; even when we are vigilantly attempting to live sanctified lives unto God. It is seemingly impossible to not be enculturated, at some level, to the point that our guard is taken down and the world system then seeps into the pores of our lives such that we become blind to the stark reality of God’s otherness and holiness; the holiness that He requires us to live into: ‘Be Holy as I am Holy.’ So what’s our hope? Can we have a daily knowledge of God which keeps us from being sucked into the ‘ways of the world,’ such that we have the capacity to not just resist, but discern the various snares set for us by the enemy of our souls?

John Calvin in the very opening of his Institute of the Christian Religion famously offers his thoughts on knowledge of God and knowledge of self. I think his words are a helpful way to think about our position before God, and how it is that we come to have a genuine knowledge of ourselves; just as we come to have a genuine knowledge of God through union with Christ. I want to suggest that it is as we inhabit this frame, on a daily basis, that we will come to have the proper perspective for doing ‘battle’ in a world system that seeks, at every turn, to take us captive to do its will rather than God’s. Calvin writes (in the 1541, French version of his Institute):

For this pride is rooted in all of us, that it always seems to us that we are just and truthful, wise and holy, unless we are convicted by clear evidence of our unrighteousness, lies, madness, and uncleanness. For we are not convinced if we look only at ourselves and not equally at the Lord, who is the unique rule and standard to which this judgment must be conformed. For since we are all naturally inclined to hypocrisy, an empty appearance of righteousness quite satisfies us instead of the truth; and since there is nothing at all around us which is not greatly contaminated, what is a little less dirty is received by us as very pure, so long as we are happy with the limits of our humanity which is completely polluted. Just as the eye which looks at nothing but black-colored things judges something that is a poor white color, or even half-gray, to be the whitest thing in the world. It is also possible to understand better how much we are deceived in our measure of the powers of the soul, by an analogy from physical sight. For if in broad daylight we look down at the earth, or if we look at the things around us, we think that our vision is very good and clear. But when we lift our eyes directly to the sun, the power which was evident on the earth is confounded and blinded by such a great light, so that we are obliged to admit that the good vision with which we look at earthly things is very weak when we look at the sun. The same thing happens when we measure our spiritual abilities. For as long as we do not consider more than earthly matters we are very pleased with our own righteousness, wisdom, and virtue, and flatter and praise ourselves, and thus come close to considering ourselves half divine. But if we once direct our thought to the Lord and recognize the perfection of His righteousness, wisdom, and power (the rule and standard by which we must measure), what pleased us before under the guise of righteousness will appear dirtied with very great wickedness; what deceived us so wondrously under the guise of wisdom will appear to be extreme madness; what had the appearance of power will be shown to be miserable weakness: so it is when what seemed most perfect in us is compared with God’s purity.[1]

Calvin’s thought here is a prescient word for our current moment in world history. As Christians, in the main, we have firmly planted our feet on the slippery slope of cultural appropriation to the point that genuine encounter with the living God has become fleeting; instead we typically end up encountering self-projections who we have conflated with divinity.

Some may read these words from Calvin, and read: Legalism or nomism. But if that’s the conclusion then Calvin’s point is only proven, not repudiated. Christians are so afraid of being legalists, that they’ve lost sight of the demand of God to be holy as He is Holy. Christians, unfortunately, have wrongly read legalism and God’s holiness and purity together; but this couldn’t be further from the reality. Legalism is a man-made standard, the very standard Calvin is attempting to marginalize and undercut, that elevates human-centered wisdom and righteousness to divine status, and then, if at all, attempts to live up to this artificial standard to achieve favor before God and men. But this is all wrong, as Calvin so insightfully identifies. God’s holiness is sui generis, it is of another sort; another world even. God’s holiness is set apart by His eternal Life as Father, Son, and Holy Spirit in interpenetrative union. This is the knowledge that sets us free to see ourselves as we are; this is the knowledge that undoes our artificial systems of right and wrong. It is a knowledge of God that sets us free to see the world as it is, as God sees it for us in Christ; a world that, in God’s economy has come to have a cruciform shape, such that to think God rightly first requires a daily reckoning of ourselves dead to sin and alive to God in and from Christ.

It is possible to maneuver the terrain of the current world system as a Christian, and not be fully sublimated by the seductive siren calls of its minions of “light.” But it requires the sort of knowledge Calvin alerts us to. It requires a daily battle that we ourselves have no strength to fight; so it requires that we actively recognize our passive posture before God, with the hope that He, in His mercy, will supply us with the grace sufficient for us to see as He sees. It seems that, by-and-large, the church, even the so called evangelical churches, is failing at this in radical ways. If we are going to be ‘saved’ we must have to do with the real and living God, not with a god who is a manifest destiny of our own making. This is the challenge that Calvin leaves us with: Are we going to battle to seek God while He may be found; are we going to wake up each morning, and reckon ourselves dead to sin and alive to Christ? It is only in this Spirit empowered mode of living coram Deo that the Christian will have the resource to be an ‘overcomer’ rather than someone overcome by this world system.

[1] John Calvin, Institutes of the Christian Religion: 1541 French Edition, trans. by Elsie Anne McKee (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2009), 24.

The Calvinian Turn to Jesus Christ Versus the Catholic Turn to the Vicar: A Rationale for the Evangelical Calvinist Via

John Calvin provided for a Protestantly Reformed turn towards a genuinely Christocentric theology of the Word, that prior (except in lineaments found in some Patristics and then in Martin Luther) was hard to find; particularly in the mediaeval context within which Calvin found himself, even if that was of the late variety. In the modern period when we read someone like Karl Barth and Thomas Torrance, and then compare that with a reading of John Calvin, what stands out is the way that Barth/Torrance followed Calvin’s ‘turn,’ but only in even more radical or theo-logically conclusive ways. This is something I don’t think current Protestants who are attempting to retrieve the ‘classical’ past appreciate very much; viz. this turn that Calvin helped initiate (along with Luther), a radical turn to a genuine theology of the Word in Jesus Christ—a turn to a christocentric approach to theological endeavor versus the theocentric that reigned supreme in the Tridentine.

Julie Canlis—as we once again refer to her magisterial work, Calvin’s Ladder—helps us appreciate this Calvinian turn as she contrasts that with the Aquinasian approach (you’ll see her reference the structure of Thomas’s Summa Theologiae and how that materially illustrates her point). She writes:

A comparison of Aquinas and Calvin reveals that, while Calvin picks up on this scholastic scheme, he also fundamentally alters it. Pushing beyond Wyatt’s insight, we discover that it no longer is the story of humanity’s ascent to God by grace (Aquinas), or of the soul’s ascent (Augustine), but of Christ’s ascent. Calvin refuses to tack Christ as a tertia pars onto the Plotinian circle of creation’s procession from and return to God. Instead, Christ breaks open the circle and grafts it onto himself. For Calvin, the figure of Christ has shattered any scheme that begins with creation and allows creation to be considered apart from Christ, through whom it was made and to whom it is directed. In subtly shifting Aquinas’s exitus- reditus scheme from anthropology to Christ, Calvin challenges Aquinas’s attempt at theocentrism as not going far enough. It is not Christ who fits into the procrustean bed of anthropology but we who are fitted to Christ and his ascent. In him and by his Spirit, we ascend to the Father.[1]

She is certainly right to recognize that Calvin operated in the milieu of his own period; how could he not? But, as Canlis also helps us see, Calvin was a constructive and ingenious Christian thinker propelled by his newfound Protest-ant faith; a faith given direction and shape by a principled commitment to the Word rather than to the Church as his ultimate authority. Within this complex Calvin was ingressed into a new world that had the imaginary to think the church from Christ rather than Christ from the church; as such, he was able to make the turn that others prior couldn’t.

I would suggest that Barth and Torrance picked up on this turn in Calvin, and as I noted previously, radicalized it further; to its rightful conclusion even. Both Barth and Torrance, and us Evangelical Calvinists, are genuinely Calvinian in the sense that we operate not just in the spirit, but the letter of Calvin’s turn to Jesus Christ as the centraldogma of all that is viable in theological endeavor. I think our counterparts in other tributaries of the Reformed faith, in their zeal to recover the ‘catholic faith’ have unfortunately overlooked the sort of Christ conditioned notion of God that Calvin (and Luther) did not. As Evangelical Calvinists we attempt to move and breath in this Christ concentrated spirit, with the result that all our theologizing is principially and intensively Christ pressured. We think this is the right trajectory to be on since Jesus himself seemed to take this approach when engaging with Holy Scripture (cf. Jn 5.39; etc.).

[1] Julie Canlis, Calvin’s Ladder: A Spiritual Theology of Ascent and Ascension(Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), Loc. 493, 498.

Election Was Barth’s Hook: Contra the Five Point Calvinists and the Absolutum Decretum

What initially attracted me to Karl Barth and Thomas Torrance? It really was a matter of theological utility, and need. I lived in a nut, and I needed it cracked; they cracked it for me with integrity and theological acumen. That was the hook for me. What am I referring to; what’s the nut? Election/Reprobation/Predestination. Some people simply want to ignore these words, and the concepts they symbolize, because they would claim they aren’t biblical words (but neither is the Trinity). So for those of us who don’t want to live with our heads in the theological sands we feel compelled to deal with the material language like election represent. For me, growing up as an evangelical, a Conservative Baptist to boot, my inculcation in this area was to live in a mode that some call: Calmanian. You see what’s being done there? The smooshing together of the words Calvinist and Arminian; this was the smooshy world I lived in all the way through seminary. I freely chose to reject the idea that God in Christ only died for a limited elect group of people (the “U” in the TULIP: ‘Unconditional Election’ and the “L” ‘Limited Atonement’); indeed, I have always found that idea reprehensible and at severe odds with who I’ve always understood God to be as Triune love. I could never stomach the idea, and still can’t, that God only ultimately loves certain people that He chooses to love based on an ad hoc choice that He makes for reasons known only to Him. I find this reprehensible because I don’t find it cohering with who God has revealed Himself to be in Jesus Christ; never have!

Barth, and Torrance following, offered a way out for me; but not in the negative way that might sound. In other words, what I found in them, with there intensive concentration on Jesus Christ, was a way to think about election-reprobation in and from what Hunsinger calls the ‘Chalcedonian Pattern’ (in reference to Barth’s theology). In the spirit of Athanasius, Barth and Torrance, both take the categories of election-reprobation and ground them principally in Jesus Christ; they see Him as both the electing God, and the elected human. In His free choice to be elected human, by virtue of His electing work, he assumes the reprobate status of what it means to be human (post-lapse). When we think about election-reprobation alongside Barth-Torrance we start thinking in terms of what has been called the mirifica commutatio (‘wonderful exchange’), or in the more Pauline terms of ‘by His poverty we’ve been made rich’ (cf. II Cor. 8.9). So the focus for Barth and Torrance is on a concrete humanity versus the abstract and individualistic conception of humanity we find in the so called absolutum decretum funding five point soteriology. In other words, for Barth and Torrance, Jesus is archetypal humanity, the ‘firstborn from the dead’ (cf. Col. 1.15-18), the ‘new creation’ (cf. II Cor. 5.17); by virtue of this status it is not possible to connive any other ontology or concept of humanity except by thinking that through the resurrected/recreated humanity of Jesus Christ. Interestingly, this isn’t just in Barth-Torrance, Calvin’s union with Christ (unio cum Christo) and double grace (duplex gratia) concepts are inchoate seeds that finally led to what Barth ultimately developed (see Pierre Maury’s influence on Barth’s aha moment in regard to his reformulation of election — Maury can be seen as a stepping stone between Calvin and Barth).

Some people are troubled by this schema for election-reprobation because of the theory of causation and the metaphysics they have imbibed (that produced the absolutum decretum), but that’s their problem. If people want to conflate a foreign ideological framework with kerygmatic reality, and then petitio principii (circular) argue that anyone who disagrees with them is disagreeing with the Gospel and its implications has deeper problems they ought to attend to; like an inability to critically engage with their own theological methodology. In other words, the Calvinist is very concerned, with reference to Barth’s reformulation, with how someone will finally come to the point that they need Jesus; i.e. given their totally depraved state. Given their options, in the metaphysics they live in, all they have available to them is a world that either emphasizes God’s choice, or the human choice. But that’s not the only alternative (in regard to thinking about causality); and Torrance’s work with Einstein’s theory of relativity and Maxwell’s field theory, helps to illustrate, by engagement with what Torrance calls ‘social-coefficients’ (what Barth might call ‘secular parables’ and some Patristics might call Logoi) how things are more dynamic in the warp and woof of the fabric of contingent/created reality vis-à-vis God.

Let me leave us with a good quote from Barth:

How can we have assurance in respect of our own election except by the Word of God? And how can even the Word of God give us assurance on this point if this Word, if this Jesus Christ, is not really the electing God, not the election itself, not our election, but only an elected means whereby the electing God—electing elsewhere and in some other way—executes that which he has decreed concerning those whom He has—elsewhere and in some other way—elected? The fact that Calvin in particular not only did not answer but did not even perceive this question is the decisive objection which we have to bring against his whole doctrine of predestination. The electing God of Calvin is a Deus nudus absconditus.[1]

I develop all of this further in my personal chapter for our last Evangelical Calvinism book; which you can read via google books here.

I don’t know if you hang around in Calvinist circles (like I do!), but it’s interesting, they hardly ever talk about this doctrine. There is good reason why! Roger Olson, the evangelical Arminian, often refers to the Calvinist God as a monster, precisely because of their doctrine of election-reprobation. But Olson, ironically, works in and from the same theological material, and the same basic metaphysic that the Calvinists do; he doesn’t offer a viable alternative.

[1] Karl Barth, CD II/2, 111.

Gannon Murphy On: To truly know God is to love him. Religion and Piety As a Frame for Knowing God

By now you know that our second Evangelical Calvinism book was just released, the full title being: Evangelical Calvinism: Volume 2: Dogmatics&Devotion. But as you also know Myk and I had a volume 1 Evangelical Calvinism book published under the title: Evangelical Calvinism: Essays Resourcing the Continuing Reformation of the Church (which this subtitle is also attached to our second volume as well). This post will be referencing one of the chapters found in EC1; a chapter written by Gannon Murphy on knowledge of God in John Calvin’s thought.

What I want to focus on, in regard to Gannon’s chapter is his brief but profound development of how the Latin terms religio and pietas function in Calvin’s theological offering when it comes to knowledge of God. As Murphy points out Calvin’s conception of knowledge of God was never a disembodied one; in fact it was more existential. It was never really a philosophical or abstract engagement with some sort of abstract brute conception of a substance that we could correlate through abstract reasoning to the God disclosed in Holy Scripture and Jesus Christ. No, as Murphy argues, for Calvin, knowledge of God was something more akin to knowledge in God; more particularly in Christ. Gannon up-points how the concepts of religio and pietas functioned in this type of dialogical/existential mode for the Christian knower coram Deo (‘before God’). Gannon writes (at length):

Religio and Pietas

The very beginning of the Institutes commences in a statement concerning that which constitutes true wisdom, to wit, that wisdom “consists almost entirely of two parts: the knowledge of God and of ourselves.” Some theologians have argued that this first statement is actually the entire point of the Institutes, a contestable, but not entirely meritless, claim.

It is perhaps customary in our technological age to think of knowledge as a purely apprehensive or propositional enterprise—we have knowledge of this object, or that thing, or such-and-such a set of data. The key to preserving Calvin’s doctrine of knowledge (cognitione), however, is to see it as something much fuller and more “holistic.” In sum, to truly know God is to love him. Theological knowledge is not merely propositional in nature or a matter of mere intellectual assent (assensus). Rather, it must also be experiential, stemming from love that also manifests itself in adoration, trust, fear, and obedience to God. Edward Dowey, for example, refers to Calvin’s concept of knowledge, as “existential knowledge.” The idea of coming to God merely in mind is an utterly foreign concept throughout the Calvinian corpus. Further, Calvin (like Luther) alludes to the nonsensical nature of conceiving of God as a mere object of knowledge.

Calvin uses the terms religio and pietas which, unfortunately, do not translate well into our English words, religion and piety, both of which tend to connote merely a system of ecclesiology or perfunctory, external religious observance. Both words in the Latin, however, denote something much deeper. Re-ligio derives from re, “again” and ligere, “to literally means “careful,” the opposite of negligens. Religio, then, means something more along the lines of “careful attention to” and to be “rebound.” Pietas, while often suggesting merely “dutifulness,” is better understood as “dutiful kindness,” stemming from the Latin root pius (literally, “kind”). Thus, pietas is friendly obedience toward the things of God. It is the perfect opposite of animosity toward godly things—to find oneself welcoming of, and delighting in, his or her Creator.

Calvin, characteristically never wanting to be misunderstood but always desiring clarity for his readers, defines religio as, “confidence in God coupled with serious fear—fear, which both includes in it willing reverence, and brings along with it such legitimate worship as is prescribed by the law.” On the other hand, pietas is “that union of reverence and love to God which the knowledge of his benefits inspires.” Expounded here is something rather far removed from trajectories that find natural theology as their starting point—the idea of an irrefragable knowledge of God garnered apart from reverence and revelation, that is, a special and specific Word from God. Rather, Calvin speaks of the first step of pietas being, “to acknowledge that God is a Father, to defend, govern, and cherish us, until he brings us to the eternal inheritance of his kingdom.”

That true knowledge of God cannot be torn asunder from pietas and religio means, then, that overly-philosophical speculation about the essence or substance of God is necessarily ruled out. Calvin derides such pursuits as “Epicurean,” as “frigid speculations,” and admonishes us rather to seek out “what things are agreeable to his nature.”[1]

Personally this resonates with me deeply; which is why Murphy’s chapter is so apropos in a book with the title Evangelical Calvinism. It is this embodied way of knowing God, by loving God that represents the proper kind of ‘pure religion’ and piety that Jesus himself claims sums up all of the Law and Prophets:

36 “Teacher, which is the great commandment in the Law?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the great and foremost commandment. 39 The second is like it, ‘You shall love your neighbor as yourself.’ 40 On these two commandments depend the whole Law and the Prophets.”[2]

What this Calvinian mode towards knowledge of God kicks against, ironically, is any approach that would attempt to know God through discursive reasoning, or philosophical abstraction. What Calvin’s approach admonishes us to is to approach God through God in Christ en concreto (specific); through the realization that genuine knowledge of God is never an abstract academic endeavor, it always entails the particular and scandalous approach to God that only comes through the Lamb slain before the foundations of the world. In other words, genuine religion and piety,  relative to the Christian, involves a committed and lively relationship with God; but one that is not initiated by humans in abstraction, instead one that is unilaterally provided for by the initiation and election of God in Christ. Some might consider this relational way for conceiving of knowledge of God as foolish and weak; but so goes the way of the Gospel.

What this all avoids is presenting a knowledge of God that is rooted, again, in philosophical speculation and even what counts today, most, as what it means to do good Christian evangelical theology. What we want to avoid, which Dag Hammarskjöld so eloquently describes is a presentation of a knowledge of the faith that in the end is perceptibly empty by the discerning and reflective human Christian or even non-Christian would-be knower. Note Hammarskjöld: “‘How many have been driven into outer darkness by empty talk about faith as something to be rationally comprehended, something “true”’.[3] If we follow Calvin’s lead, according to Gannon, we won’t be ‘driven into outer darkness’ when coming to know God in Christ; instead because of union and participation in and from life in Christ we will be “irresistibly” drawn deeper and deeper into the winsome and ineffable inner life of God, in Christ, wherein an effervescent and luminous knowledge of God’s life, by experience (properly understood), will be ever increasing and ever inviting.

Leaving on a Personal Note

I honestly do not think this is the approach people in the 21st century evangelical church, particularly in North America and the West, are being provided with. Instead, contra Calvin, what folks are being fed is a pablum of religio and pietas that come in that name only. In other words, people are being encouraged, if they want to press deep into God, to engage with God from a philosophical and ‘natural’ approach to him. What makes this hard for folks to discern is that so much of what they are being fed has been conflated and couched in a Christian (i.e. Reformed) heritage that has this type of heart-warmed-over affectionate “piety” associated with it; but when that person digs deeper into the intellectual framework that is funding this “piety” what in fact they will find is a highly philosophical apparatus for knowing God that has more to do with the classical Philosophers of ancient Greece than it does with God’s Self-revelation in Jesus Christ.

It seriously agitates me that this is what counts as engaging with God for the evangelical Christian today. I blame institutions such as The Gospel Coalition, Together 4 the Gospel, and other associations of evangelicals for much of this; i.e. at least as this is making its way into the broader community of evangelical Christians in North America. We need to return to the sources, ad fontes, truly; but may that be understood to be genuinely rooted in God’s Self-revelation in Jesus Christ alone. May that be understood to be grounded in an actual framework that genuinely is relational and personal, and works from the “foundation” that the Triune God is indeed ‘the ground and grammar’ of all things; particularly and mostly of knowledge of Godself.

*repost

[1] Gannon Murphy, Pietas, Religio, and the God Who Is, in Myk Habets and Bobby Grow eds., Evangelical Calvinism: Essays Resourcing the Continuing Reformation of the Church (Eugene, OR: Pickwick Publications an Imprint of Wipf&Stock Publishers, 2012), 159-60.

[2] NASB.

[3] See Jason Goroncy’s post, On Empty Talk About Faith, accessed 05-16-2017.

How John Calvin Found Comfort in Regard to His Physical Frailty and Sicknesses: And Application of that to My Cancer Diagnosis and Human Suffering in General

Sickness, disease, suffering, death, and evil, among other such trifles, are all things that Christians have a capacity to face, before and because of God, with an utter sense of hope and sober trust. Often evil, and all of its attendant realities (including human suffering!), is used as a scalpel to cut God to pieces; leaving him as nothing more than a corpse that the modern person can look at with kind of perverted joy, and yet somber realization that all they are left with is themselves (they’d have it no other way).

John Calvin, pre-modern as he was, was no stranger to human suffering, sickness, and disease. Indeed, as W. Allen Hogge, M.D. and Charles Partee detail in their contribution to our Evangelical Calvinism: Volume 2 book, through their chapter entitled Calvin’s Awful Health and God’s Awesome Providence, we come to see, with some precision, the scope of suffering that Calvin endured; particularly with regard to his physical health. We see how Calvin dealt with his fragile constitution, coram Deo, by intertwining his theological framework with his interpretation of his own predicament as a broken and ill person. We see how Calvin’s doctrine[s] of predestination, election, Divine Providence, so on and so forth informed the way he attempted to deal with the ostensible problem of suffering, disease, and the brokenness with which he was so familiar.

In an attempt to provide some good context on how Calvin dealt with all of this theologically, I thought I would appeal (at some extensive length) to Hogge’s and Partee’s writing on the matter; and then offer some reflections of my own in light of Calvin’s approach to suffering. I thought I would tie my own experiences of dealing with severe depression, anxiety, doubt of God, and diagnosis of a terminal and incurable cancer into Calvin’s own approach when it comes to God’s Providence and care in these instances. So at length here is a section from Hogge’s and Partee’s chapter (I’m thinking this is actually a section that Partee wrote):

An Alternative Conclusion

Granted the erstwhile power of Calvin’s exposition of God’s almighty providence, this once shining heirloom is tarnished for many in recent generations. If God is the author of everything and evil is clearly something, then simple logic seems to dictate the conclusion that God is responsible for evil. In other words in the light of his strong affirmation of God’s providence, Calvin’s equally strong denial that God is the author of evil is not as convincing as once it was. Obviously, the sweeping philosophical conundrum of the origin and existence of evil (of which physical illness is a painfully personal example) has exercised serious reflection from the beginning with no satisfactory end in sight. Therefore, if a completely satisfactory resolution is unlikely, at least Calvin’s conclusion can be gently modified by his own suggestion.

Among the alternative possibilities for resolution, Calvin did not for a moment consider that God might be limited in nature (as in process theology) or self-limited by choice (as in Emil Brunner)83 or that God’s interest in “soul-making” requires the existence of evil.84 The regnancy of God is unquestioned. Calvin believed all things are governed by God including human free will. We are to understand “that on both sides the will is in God’s power, either to bend the hearts of men to humanity, or to harden those which were naturally tender.”85 In a bold metaphor Calvin even claims that God fights against us with his left hand and for us with his right hand.86 In both events we are in God’s hands.

Two modern, major, and massive theological acquisitions have provoked a climate change of opinion that Calvin could not have anticipated and which require integration into the family heritage. First, a particularly contentious debate over Calvin’s doctrine of Scripture continues to roil his descendants. There is, of course, no gainsaying that Calvin did not feel the impact of the Critical Historical Method, and, while his response to this development cannot be predicted, its adoption by most mainstream biblical scholars today means that the distinction between human and divine in Scripture is less adamantine than Calvin thought. Thus, a biblical citation no longer closes a discussion but opens it to furtherdevelopment.87

The second wider and deeper change concerns the role of reason. The dream of reason in Western intellectual culture stretched from Plato to Spinoza, but the famous wake-up call which sounded from David Hume alarming Immanuel Kant and rousing him from his dogmatic slumbers, leads to the claim that “The Copernican revolution brought about by Kant was the most important single turning point in the history of philosophy.”88 If so, it is now impossible for Western theologians to ignore Kant’s strictures on pure reason to make room for deep faith. Additionally, the necessity and universality of reason has been challenged by anthropological studies of differing cultures and gender studies within the same culture. Moreover, the developing scientific study of the human and animal brain modifies the confidence of Hamlet’s appeal to “godlike reason” (Hamlet IV.4.38).

Calvin’s epistemological reliance on Scripture and reason is an immense and complicated subject on its own.89 He believed the Bible was the divine Word of God but he also noted its human elements. Likewise, Calvin both praised and blamed reason. “Reason is proper to our nature; it distinguishes us from brute beasts.”90 At the same time, because of sin human reason is not able to understand God nor God’s relation to humanity. 91 Therefore, “Christian philosophy bids reason give way to, submit, and subject itself to, the Holy Spirit.”92 Still at the end of the day, although Calvin rejects “speculation,”93 he thinks there must be a reason for the existence of illnesses, even if we do not know exactly what it is. Among his explanations, Calvin offers the punishment of human sin, God’s hidden will, the malignancy of Satan and the demons, and the evil will of other human beings. According to Calvin, the proper human response to this situation is faith, humility, patience, and so on. Nevertheless, the variety of these explanations does not challenge Calvin’s basic confidence that the divine intellect has its reasons even though they are hidden from us.

An alternative category of “mysteries beyond reason” is sometimes employed by Calvin and should be noted. That is, Calvin affirms many divine things that humans do not, and cannot, know. For example, he admits the existence of sin as “adventitious”94 meaning it has no rational explanation. Calvin did not, but he might have, applied this category to disease suggesting that while medicine seeks to describe “what” and “how,” theology cannot explain its “why.” This situation has some affinity with Kant’s distinction between the phenomenal and noumenal realm leading to the concept of “antinomy”—a category impervious to pure, but not to practical, reason. If then we humans can recognize and treat the penultimate and medical causes of disease, we might admit that we do not understand the “reason” for illness and are not obligated to insist ultimately and theologically that there is one. One might leave the painful puzzle to reason and the trustful victory to faith.

Many contemporary students of Calvin’s theology, both clerical and medical, cannot with best mind and good conscience adopt the obvious conclusion that Calvin draws concerning the existence and meaning of disease. Still, seeking a life of faith, hope, and love, one can appreciate Calvin’s passionate conviction that in neither prosperity nor adversity are we separated from the love of God. Therefore, leaving the study of “material,” “efficient,” and “formal” causes to the scientific community, theologians might come full stop before the “final” causes of illness. Affirming in faith with Calvin God’s good creation and encompassing providence, the impenetrable mystery of assigning a “final cause” for disease might be approached with the modesty and humility which Calvin sometimes evinces.

Following this interlude of thundering silence, theology could resume with the glorious theme of hope in life everlasting and abundant where, delivered from pain and death, all tears are dried, all sorrows past, the lame walk, the deaf hear, the blind see, lepers are cleansed—the dead being raised up made alive in Christ.[1]

Following Hogge’s and Partee’s treatment of Calvin, we can see that Calvin himself, because of his historical location, would defy the modern attempt to peer into the ‘abyss’ of God’s secret council when it comes to trying to understand the ‘cause’ of evil, sickness, and disease. But precisely because of Calvin’s location, theologically, he will consistently defer to God’s sovereign hand of providence in the affairs of this world order, and all of us ensconced within it. So while he will not attempt to speculate or press in the type of rationalist ways that moderns might want to; at the same time he rests and trusts in the reality that God is providentially in control of sickness and disease. He doesn’t have the type of scientific acumen that moderns have ostensibly developed, but he rests in the always abiding reality of God’s almighty ability to succor the needs of all of us frail and indolent humans as we inhabit a world of contingencies and ailments not of our own making, per se.

As modern and now “post-modern” people we want more scientifically derived answers than Calvin can offer us. When we get sick, when we suffer immeasurable diseases and anxieties in our apparently cold and chaotic world, we look to the lab-coats to offer us a cure-for-what-ails-us. But for anyone, particularly those of us, who like Calvin, abide in a deep union with God in Jesus Christ, we will most consistently end up right where pre-modern Calvin always ended up; we will repose in God’s faithful care to never leave us or forsake us; we will rest in the reality that God is both sovereign, and that he providentially walks with us through the valley of the shadow of death, even more than we realize.

When I was diagnosed with desmoplastic small round cell tumor sarcoma (DSRCT), an incurable and terminal cancer for which there is no known treatment, I ended up right where Calvin ended up; I had to simply rest and trust in God’s providential and loving care. I did due diligence, in regard to pursuing all known treatment avenues, both traditionally and alternatively, but at the end of the day, and in every instance, I had to rest in the reality that God was in control. Like Calvin, as Hogge and Partee highlight, I had to find assurance and hope in the fact that the God who I couldn’t control was in control, indeed, of my every waning anxiety and fear; that he was in control of the chaos (the cancer) inside of my body that wanted to consume me like a voracious monster. I did find rest and hope in God’s providential care; not in the abstract, but as God broke into my life moment by moment, every moment of everyday during that season.

While sickness, disease, suffering, evil, and the like might not have an easy answer—as far as causation—what we can rest in, like Calvin did, is the fact that we know the One who is in control; who is in control of what might even look like absolute chaos and destruction upon us. We can rest in the fact that, in Christ, we are in union with an indestructible life that death couldn’t even hold down. This is my comfort in life, even now. I rest in the fact that God in Christ gives me every breath that I breathe, literally; the same breath that the risen Son of God rose with on that Easter morning.

[1] W. Allen Hogge, M.D. and Charles Partee, “Calvin’s Awful Health and God’s Awesome Providence,” in Myk Habets and Bobby Grow, eds., Evangelical Calvinism: Volume 2: Dogmatics&Devotion (Eugene, OR: Pickwick Publications an Imprint of Wipf&Stock Publishers, 2017), 285-88.

*Repost.

Grace is Not a Phase: Knowledge of God as the Basis for Knowledge of the Justified Self

I have often thought this, and maybe you have too. John Calvin identifies, famously, in his Institute, this, in regard to knowledge of God and knowledge of self, in light of knowledge of God:

Without knowledge of self there is no knowledge of God

Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts towards the God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves; nay, that our very being is nothing else than subsistence in God alone. In the second place, those blessings which unceasingly distil to us from heaven, are like streams conducting us to the fountain. Here, again, the infinitude of good which resides in God becomes more apparent from our poverty. In particular, the miserable ruin into which the revolt of the first man has plunged us, compels us to turn our eyes upwards; not only that while hungry and famishing we may thence ask what we want, but being aroused by fear may learn humility. For as there exists in man something like a world of misery, and ever since we were stript of the divine attire our naked shame discloses an immense series of disgraceful properties every man, being stung by the consciousness of his own unhappiness, in this way necessarily obtains at least some knowledge of God. Thus, our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us, (see Calvin on John 4: 10,) that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly urged by our own evil things to consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we have begun to be displeased with ourselves. For what man is not disposed to rest in himself? Who, in fact, does not thus rest, so long as he is unknown to himself; that is, so long as he is contented with his own endowments, and unconscious or unmindful of his misery? Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him.

Without knowledge of God there is no knowledge of self

On the other hand, it is evident that man never attains to a true self-knowledge until he have previously contemplated the face of God, and come down after such contemplation to look into himself. For (such is our innate pride) we always seem to ourselves just, and upright, and wise, and holy, until we are convinced, by clear evidence, of our injustice, vileness, folly, and impurity. Convinced, however, we are not, if we look to ourselves only, and not to the Lord also – He being the only standard by the application of which this conviction can be produced. For, since we are all naturally prone to hypocrisy, any empty semblance of righteousness is quite enough to satisfy us instead of righteousness itself. And since nothing appears within us or around us that is not tainted with very great impurity, so long as we keep our mind within the confines of human pollution, anything which is in some small degree less defiled delights us as if it were most pure just as an eye, to which nothing but black had been previously presented, deems an object of a whitish, or even of a brownish hue, to be perfectly white. Nay, the bodily sense may furnish a still stronger illustration of the extent to which we are deluded in estimating the powers of the mind. If, at mid-day, we either look down to the ground, or on the surrounding objects which lie open to our view, we think ourselves endued with a very strong and piercing eyesight; but when we look up to the sun, and gaze at it unveiled, the sight which did excellently well for the earth is instantly so dazzled and confounded by the refulgence, as to oblige us to confess that our acuteness in discerning terrestrial objects is mere dimness when applied to the sun. Thus too, it happens in estimating our spiritual qualities. So long as we do not look beyond the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address ourselves in the most flattering terms, and seem only less than demigods. But should we once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute the perfection of that righteousness, and wisdom, and virtue, to which, as a standard, we are bound to be conformed, what formerly delighted us by its false show of righteousness will become polluted with the greatest iniquity; what strangely imposed upon us under the name of wisdom will disgust by its extreme folly; and what presented the appearance of virtuous energy will be condemned as the most miserable impotence. So far are those qualities in us, which seem most perfect, from corresponding to the divine purity.[1]

These are such important and profound thoughts; and ones that have relevance for us currently. I am just finishing up Cornelius van der Kooi and Gijsbert van den Brink’s Christian Dogmatics (approx. 800 pp.). In their section on justification/salvation, and in particular, in their constructive proposal, in their sub-section on participation, they imbibe some of the aspects noted by Calvin, in regard to knowledge of God, and apply them to what it means to be ‘sanctified’ or ‘transformed’ (a term they prefer to sanctification) before the living God. What they highlight is something that I have come to realize over time in my walk with Jesus Christ as well. While genuine transformation can and does take place (mortificatio/vivificatio), there is also the further realization that we never arrive; and thus, I’d inject, why the Apostle Paul in Romans 6—8 uses the language of continuously ‘reckoning ourselves dead to sin.’ The whole point of our ‘old man’ or the ‘flesh’ needing to be put to death is that therein nothing good dwells, and never will. The reality is that we continue to live in these fallen bodies with all of its old wretched desires, and so we needs be reckon ourselves dead to sin and alive to the living Christ. It is within this tenor that Kooi and Brink write:

Thus we can understand why Christian dogmatics often has little enthusiasm about trying to describe our progress in becoming transformed into the image of Christ. All our “glittering images” (à la Susan Howatch) can easily blow up in our faces. We must indeed be very circumspect in translating this transformation directly into moral categories. For instance, it is wrong to suppose that believers gradually acquire a nobler character so as to need less and less forgiveness, justification, and communion with Christ. For the transformation they experience is primarily a matter of growing “in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). His grace will never be a phase that we have left behind but will remain the source to which we constantly return and draw upon ever more purposefully. For growing in Christ also implies at least some increase in self-knowledge. When we become aware that we see but little improvement in the passions and imaginations at the bottom of our heart, that nasty tendencies such as jealousy, hedonism, and superficiality seem to be more resilient than we thought, we can become more modest and realistic. If we acknowledge these things in ourselves rather than denying them, we will more consciously deal with them—for instance, by making a greater effort, based on our participation in Christ, to focus on what pleases God and is good for others. This pattern is what the gospel refers to as denying oneself; not disparaging feelings of always having to be submissive to others, but the conscious choice, at different moments in life, to go the way of Christ and to be there for others (Matt 16:24 and pars.).[2]

Walking with Christ can be a discouraging thing; particularly when false expectations are injected into a young believer’s life early on. It is important to realize, I think, what Kooi and Brink alert us to; i.e. that we will never arrive until beatific vision happens, and thus we are at the constant behest of God. I do believe there can certainly be maturation or ‘transformation’ (cf. II Cor. 3.18) in the believer’s life; and that there indeed should be over a life lived. But the reality will always remain, and this is indeed sobering, that the impulses and orientations for the various expressions of sin that we are disposed to personally will always lay just below the surface; albeit in the grave of Jesus Christ. We clearly have been freed from the power of sin in our lives, but with the sober realization that that aspect of our old self hasn’t been repaired, but instead put to death; and so we must continuously reckon that to be so as we participate in the death and life of Jesus Christ by his resurrection power applied to our lives moment by moment afresh and anew by the Holy Spirit. This walk is a daily exercise; a battle even.

[1] John Calvin, Institute.

[2] Cornelius van der Kooi and Gijsbert van den Brink, Christian Dogmatics: An Introduction (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2017), 690.